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NOTICE 


This Book upon the Baha'i Religion together with 
two of its catalogue cards is being sent to many 
public libraries in the English speaking lands, in the 
hope that librarians will make it available to readers. 
The National Baha’i Library Committee of America 


endeavors to furnish gratis to public libraries upon 
request, such of the standard books of this Movement 
as are available. Applications for the literature of the 
Bahai Religion should be made by librarians to 


The Baha’i Library Committee 
P. 0. Box 1319 
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U.S A. 











The Universal Consciousness 


jw 
AG 


OF THE BAHA’! RELIGION - 


A brief treatise introductory 
to the study of 


THE BAHA'I] REVELATION 


The object of which is the attainment of the Universal 
Consciousness by all human kind through the spiritual 
oneness of the peoples of all religions, races, 
nations and classes. 


By 
CHARLES MASON REMEY: 
1925 


Copies of this book may be obtained from the Baha'i Publishing 
Committee, P.O. Box 148. Grand Central Station, New York City, U.S.A. 


rife! pen COpye: sie oe ke 2Ucemee 
50 Copies yi on) he alias er 
100» EU Sie i UNL tv a 


Approved by the 
National Bahda’i Reviewing Committee of America 
April, 1925 


Printed by Tipografia Sordomuti, Firenze, Italia. 





ry 894.15 

ty RZ26uw 

; f° . 

waa FOREWORD 
Men) 


tad In the Spring of 1919 a pamphlet was published 
i. entitled « The New Day » which gave a general epi- 


roe 


-s) tome of the Bahd’i Cause. That edition now being 
_ .. exhausted, a second edition was considered, but in 
| view of the many developments in the Cause during 
_ == these past six years, various additions seemed advisable. 
3 The supplementary material added to the original 
_* pamphlet made a booklet quite different from the 
_ © original, therefore it is being published under anoth- 
. er title, « The Universal Consciousness of the Baha’i 
Religion ». 

This treatise compiled from material previously ap- 
proved and circulated in printed articles, is published 
in order to meet the present increasing need for 
abridged apologetic literature in the ever extending 
field of Baha'i teaching. Its contents summarize infor- 
mation which can be found in an expanded form in 
the standard literature of this movement. 

i The author is greatly indebited to Mrs. H. Hmogene 
_ «Hoagg for valuable assistance rendered in preparing 
9 this small volume for publication. 

oa O. M. R. 


Sere SS 


3 Florence, Italy 
? ‘June 1925 


= 





THE UNIVERSAL CONSCIOUSNESS. 


« In this age Bahdwllah has breathed the Holy Spirit 
into the dead body of the world. Consequently every 
weak soul is strengthened by these fresh divine outbreath- 
ings. Every poor man will become rich, every darkened 
soul wise, because the confirmations of the Holy Spirit 
are descending like unio torrents. A new era of divine 
consciousness is upon us. The world of humanity is 
going through a process of transformation. A new race 
4s being developed. The thoughts of human brotherhood 
are permeating all regions. New ideals are stirring the 
depths of hearis and a new spirit of wniversal con- 
sciousness is being profoundly felt by all men, » | 


’Abda’!-Baha. 





THE BAHA’i RELIGION 





THE BAHA’I RELIGION 


_ THE RELIGIOUS NEED OF THE TIME. 


In this day, with the pure truths which have come 
down to us through the religions of the past, are 
found many devotional forms and formulae: supersti- 
tion, creeds and dogmas, which, distinct and apart from 
divine truth, are but the thought forms of past ages, 
handed down to us in the name of religion. 

These dead relics of the concepts of men long dead 
no longer ease the conscience of the world, nor bring 
satisfaction to the mind of the individual adherent of 
these systems of thought. 

Humanity is now in need of a spiritual power and 
 knowedge, — a divine consciousness — with which to 
meet and solve the problems and conditions of this 
new day'and age. Hence the general changing and 
unsettled condition of the world of religious thought, 
which is causing a large and increasing number of 
sincere and progressive people to go out from the 
prescribed limits of the religious thought of the past 
and to search diligently for those universal and funda- 
_ mental truths of the spiritual realm of life and being, 
the knowledge of which truths is the very essence of 
the religion of God. 

The Baha’i Cause offers to the world an all-inclusive, 
universal, spiritual teaching, so closely related to the 
truths of the religions of the past, that its exponents 
See no difference between religious verity past and 
present: a teaching free from the credes and super- 
stitions of the past, — so real and so broad that people 


12 


of all races and of all religions find place therein. It 
is essentially a religious movement, a spiritual teaching, 
free from the limitations of sect and « ism », and 
constructive in its building upon the true faith of 
the individual and upon the pure teachings of the 
past, thus increasing love and devotion to God and 
creating within each soul the desire to manifest the 
light of these divine attributes through brotherly ser- — 
vice to one’s fellowmen. 


OBJECT. 


The object of the Baha’i Revelation is the religious 
unification of all people. This teaching has come into 
the world to fulfil, to perfect and to complete the 
divine teachings of the past. It stands as the one goal 
toward which truth has always worked through its 
appearance in the divine revelators and prophets sent 
unto various peoples of the past ages, and it is the 
beginning of that age of spiritual enlightenment and 
peace, the coming of which has been the one theme 
of all divine teaching of the past: The Kingdom of 
God on earth, Thus the Baha'i Revelation brings and 
establishes the long-expected universal religion which 
is the foundation of inter-religious, inter-racial, and 
inter-national brotherhood and peace. It offers to 
mankind a practical spiritual basis for attaining to that 
world cohesive consciousness now generally acknowl- 
edged by our greatest thinkers to be the only thing 
which will save this divided world with its many 
warring factions, from the downfall of our present 
civilization and a reversion to savagery. Through en- 


13 


gendering this universal or international consciousness 
the Baha'i Cause is ministering to the great world 
needs of this age. It is paving the way for the great 
universal civilization which is being realized, as people 
of all religions, races and nations, united in a new 
divine consciousness, are being organically cemented, 
both spiritually and materially, into one great world 
people. 


DIVINE REVELATION. | 


The Baha'i teaching regarding divine revelation is 
the same in reality as that taught down through the 
ages by the Christ and the prophets. 

Man, being finite, cannot comprehend the essence 
of the infinite God, which is beyond any and all human 
conception. However, through the manifestation of 
the Spirit of God or « The Word », that power which 
has spoken to the world through the Divinity Mani- 
fested and the chosen ones of the past, humanity learns 
of God, knows His attributes, and is quickened by 
His Spirit. 

Mankind needs divine quickening and spiritual guid- 
ance. This holy guidance has come to humanity 
through the instrumentality of the Manifestations of 
God or the Prophets—the revealers of truth. These 
chosen souls have been the founders of the great re- 
ligious world-movements. They have manifested the 
Spirit of God to the people of the world, and through 
them men have known God and have become quickened 
by the life of the Kingdom, consequently these Masters 


14. 


have been the real educators of humanity and the 
torch-bearers of civilization and progress. 


THE ONENESS OF THE MANIFESTATIONS. 


The principles of divine reality or truth are, have 


been, and ever will be the same and unchangeable, — 


but the application of these truths to the changing 
and ever shifting human conditions of the world have 
been and will be different in every age. Therefore, as 
one studies and compares the teachings of the various 
divine Revelators back through history, he finds two 
phases in their holy teachings: first, that which is eter- 
nal and unchangeable throughout all times — in other 
words, those divine laws which govern beings upon the 
Spiritual plane and which are as immutable and as 
fixed as are the physical laws which regulate all things 
material in this universe; and second, that which is 
for each prophet’s epoch only, — institutions and 
teachings which the next Revelator will abolish and 
change, because, with the coming of the next Mani- 
festation there will exist new and different conditions 
to which he must minister according to the needs of 
those times. In other words, although the institutions 
and the personalities of the Manifestations differed, yet 
the divine power which spoke through each one was 


one and the same in spirit and reality, and the basic 


principles of their teachings have endured from age 
to age and are eternal. Hach prophet revealed God 
and the law of the divine kingdom in proportion to 


the needs of the age to which he ministered, and in 


terms and parables familiar to the people of that age, 


15 


In their purity, all religious teachings are in perfect 
accord ; all hold the fatherhood of God and the brother- 
hood of man. Human differences, imaginations, and 

superstitions which have crept into the religions long 
after the day of revelation, have been the cause of 
religious division, dissension and disintegration. True 
Spirituality has ever been the very source and main- 
spring of man’s advancement in civilization, Hach of 
the world’s civilizations has had its conception and 
birth in a spiritually potent and active religion, and 
the downfall of civilizations has always been due to a 
condition of moral degradation brought about by a 
Spiritually lifeless religion shrouded in forms and 
‘superstitions, 


THE NEW REVELATION. . 


As the former ages have had certain spiritual 
or religious needs, so this present and coming uni- 
versal age, upon the threshold of which the world 
now stands, has its own peculiar spiritual and religious 
needs. The world is now ready for the spiritual unity 
and harmony of its people. The universal religion 
now comes in order that the universal civilization may 
be realized. . 

The prophets of the past foresaw this latter-day re- 
ligious need, and they also foresaw the coming of three 
great divine teachers, manifesting the Word of God. 
These holy beings, it was foretold, would minister to 
the world, and fulfil the covenant of God in estab- 
lishing the universal religion or the Kingdom of Peace 
upon earth, 


16 


The Hebrew prophets dwelt at length upon the 
coming of the « Ancient of Days », preceded by Elijah 
aud succeeded by the Branch, and the glory of that 
epoch. Jesus the Christ spoke many times of his sec- 
ond coming and the establishment of his Father’s 
Kingdom upon earth, The prophet Muhammad taught 
that the Mihd’i would come, followed by the Manifes- 
tation of God, who would establish the Kingdom, 
Zoroaster taught of the triumph of light over darkness, 
of truth over ignorance, and his followers expect the 
Promised One, whom they call Shah Bahram, to ac- 
complish this victory. Gautama, The Buddha, fore- 
told the coming of the great Fifth Buddha, who would 
bring enlightenment to all the world. The Hindu 
holy books mention another incarnation of Krishna, 
or the divine spirit, whose mission would be universal 
enlightenment; while many of the poets and prose 
writers of all times have depicted the beauty and the 
perfection of the utopian or millennial age, to be 
realized when The Great World Master appeared 
on earth to establish God’s divine rule among the 
nations. In reality all testified the promise of one 
who was to come, although each spoke of him by 
different names. : 

All of these promises of the prophets of old are 
now realized in the coming of the three great Bahai 
Revelators. In the movement which they have estab- 
lished the people of the various religions find the 
fulfilment of the sacred teachings of the past. In this 
divine Cause they find the solution of the great latter- 
day problem of religious unity, | 


17 


The Baha'i teachings confirm and complete all re- 
ligious teachings which have gone before, and offer 
a practical philosophy which meets the present day 
spiritual needs of humanity in establishing divine har- 
mony and peace. 


THE BAB* 


The first of the triad of inspired Bah#i Revelators 
- arose in Shiraz, Persia. On May 28, 1844, a young 
man, ’Ali Muhammad by name, declared himself to be 
The Bab, or the forerunner of «He whom God shall 


_ Manifest» — a great divine teacher, who was soon 


to appear with manifest signs of spiritual power 
through whose teachings the religious unity of all 
peoples would be accomplished. 

Through his purity of soul and spiritual wisdom, 
the Bab drew unto himself many followers who in 
turn promulgated his doctrines with so much fervor 
that in a short time many believed and joined his 


ranks. 


The Bab was met early in his career of teaching by 
great opposition on the part of the Muslim clergy. These 
_ priests seeing their hold on the people waning, in the 
light of the Bab’s teachings, arose against him with 
_ the utmost fanaticism, and at their instigation he was 
_ placed under military surveillance. In spite of this 


. Oppression he continued his teaching, exhorting the 


_* « Bab » is the Arabic word for door or gate. 


18 


people to holiness and sanctity of living, in order that 
they might be fitted to meet the Promised One, short- — 
ly to appear, and to become as mirrors reflecting his © 
spiritual perfection. Thus the first two years of the 
Bab’s ministry passed, at the end of which time he 
was seized by the order of the opposing clerical 
authorities and cast into prison. 

The Bab’s imprisonment lasted four years, during 
which time he taught his followers through letters — 
and epistles, smuggled by faithful friends past the 
guards of the prison. This period of suffering was 
followed by a trial conducted by the Mullas of the 
Musl’im church in which he was condemned to death — 
upon the charge of heresy. With one of his follow- 
ers he suffered martyrdom in the cause of truth, in 
the city of Tabriz, Persia, on July 9, 1850. 

The mission of The Bab being that of precursor 
of «He whom God shall Manifest,» the institutions 
and ordinances which he established were for the time 
being only. With the appearance: of the great Prom- 
ised One, the followers, Babis were commanded to 
turn their faces unto him who was to come, with the 
assurance that he, the Promised One, would reveal 
his teachings, divine laws and ordinances, thus complet- 
ing the foundation of the Kingdom on earth. The 
Bab was the « Primal Point >». 

The Bab was not alone in being persecuted by the 
Musl’ims, for with his martyrdom, troubles of the 
most dire nature came upon his followers. Over 
twenty thousand of these believers willingly gave up 
property, family and life, rather than deny or recant 


2 eS Sia Ae 
‘ - gli 
. > 


19 
their faith. As late as 1901, at one time there were 
one hundred and seventy souls martyred in this Cause 
in Persia. 


BAHA’U’LLAH. 


During the days of The Bab’s ministry, while his 


Cause was being promulgated by his followers through- 


out Persia, there were many believers who never 
met with him in person. Among these was Mirza 
Husayn ’Ali of Nur, later more widely known as Ba- 
ha@’wllah, a young man of noble family, who warmly 


_ espoused the Cause, publicly upholding and teaching 


it in Tihran. In 1852, shortly after the Bab’s mar- 
tyrdom, when the persecution of the Babis was at its 


height, Bahd’u’ll4h, with others of the new faith, was 


imprisoned in Tihran, and later on with a number of 
the followers he was sent in exile to Baghdad, in. 


. Iraq-Arabi. — 


Baha’u’llah’s exile to Baghad marks an important 
epoch in the development of the Cause, for from that 
time he stands preeminent as a power in that  per- 
secuted community, — 

After the fury of the massacres of 1851-1852, the 


_ Babis were in a deplorable condition. Many of the 
disciples and personal associates of the Bab had been 


martyred, while, on account of the troubles, the few 


- remaining ones who had been personally taught by 


him were all but cut off from association with the 


younger followers. It had not been possible to dis- 
seminate, beyond a very limited circle, the writings of 


20 


the Bab, so that the vast majority of the believers 
knew but little of his real teachings. In addition they 
were actuated by a powerful spirit of devotion, — a 


devotion which, because of its very intensity, at times 


led them into difficulties. 

This was the condition that prevailed when Baha’u’ 
ll4h reached Baghdad. Immediately he directed his at- 
tention and energy toward bringing knowledge and 
assurance to the followers, He taught them the real 
or inner spiritual significance of the Bab’s teachings, and 
little by little, through understanding, their undirected 
enthusiasm found power in restraint and strength. 
Thus he prepared them to recognize by their spiritual 
faculties the One whose coming the Bab had proclaimed. 

The Babis now increased in firmness and steadfast- 
ness, especially those in Baghdad. As the fame of 
Bahd’u’ll4h spread abroad, men of learning came to 
converse with him and listen to his teachings, and many 
of these believed. As the believers increased in num- 
ber, the anger of the Musl’im clergy was aroused, and 
this in turn gave rise to other serious difficulties, Ba- 
haé’u’ll4h was then led to seek a solitary retreat in 
the mountain fastness of Kurdistan, where he remain- 
ed for two years in spiritual preparation for his com- 
ing manifestation and ministry. 

Upon Baha’u'llah’s return to Baghdad, great was the 
joy of the Babis. By that time they were realizing 
their spiritual strength, and they welcomed their teach- 
er with all the fervor and enthusiasm of oriental 
devotees. 


The priests, fearful of the loss of their own hold 


21 


upon the people, which they saw waning as the light 


of the new teachings spread, incited the government 


against Bahé’u’ll4h, with the determination to do all 
they could to curb his power. Accordingly, after 
some correspondence between the Persian and Turkish — 
governments, an international arrangement was formu- 
lated by which Bahda’u’ll4h was ordered to Constanti- 
nople, there to await the pleasure of the Ottoman Sul- 
tan to whom he became temporally subject. 

Upon hearing that their chief was to be removed 
from Baghdad, the believers became wild with grief, 
the greatest consternation prevailing among them. A 
number of them prepared to accompany him in his fur- 
ther exile. When, in obedience to the summons of the 


_ Sultan, Baha'u'llah left Baghdad previous to starting 


on his long journey, he encamped a short distance 


ft 


from the city in the Garden of El Ridv4n. There he 
was surrounded by some of his most devoted friends 


and followers, — believers in the Bab. 

To the most trusted of these followers, Baha’u’ll4h, 
during his twelve days of sojourn in El Ridvan, reveal- 
ed himself and his mission: that he was The Prom- 
ised One foretold by the Bab; that he was the One 
promised by all the prophets to appear in the latter 
days and establish God’s Kingdom, the great universal 
brotherhood of nations; that he was the One through 
whose inspired guidance the difficulties of the believers © 


would be removed; and that by steadfastly and united- 


ly following whose injunctions those blessings: for 


' which the believers had hoped, suffered and prayed 


would be realized, This hope he extended to the ad- 


22 


herents, exhorting them to renew their energies, faith 
and assurance. 

After a long and trying journey Baha’u’ll4h and his 
followers reached Constantinople, where they remained 
for some months prior to being sent to Adrianople in 
the interior of Roumelia, There it was thought Ba- | 
hé’wll4h would be so far removed from the world 
which his Cause was agitating as practically to destroy 
his power as a religious teacher, thus striking a blow 
at the new faith. It is to be noted that each attempt 
upon the part of the temporal powers to oppose this 
Cause marks an epoch in the demonstration of its 
spiritual power. 

Baha'u'llah and his exiled followers remained in Adri- 
anople for five years during which time the Cause grew 
and the believers attained to moral and spiritual vir- 
tues, their faith manifesting itself in their daily lives. 
This was a time of growth and preparation. Through 
personal contact, those who were with Baha’w’llah grew 
in the shadow of his wisdom, while those at a distance 
had their souls made strong and steadfast through his 
written teachings; for in him was found the realization 
of the spiritual power, glory and majesty of «He whom ~ 
God shall manifest ». 

The spread of this faith, together with other difficul- 
ties, created trouble with the Turkish government, 
which increased until an order was issued to send 
Baha’u’ll4h as a prisoner to the fortress of Akka on 
the coast of Syria, thus removing him farther from ~ 
the mass of his followers, 

It was in the summer of 1868 that Bahd’u’ll4h and 





23 


about seventy of his followers, men, women and child- 
ren, were taken into captivity; overland to Gallipoli, 
where they were embarked in a ship sailing for Hgypt. 
Arriving in the harbor of Alexandria, the exiles were 
transferred to another vessel which landed them in 
Haifa, but a few miles across the bay from Akka, a 
distance which was covered in small boats. 

Akka is the Acre of the time of the Crusaders, more 
anciently known as Ptolemais. Her antiquated ram- 
parts and crumbling fortifications, the scene of some 
of the bloodiest combats of military history from the 
ancient times of the Phoenicians down to the Na- 
poleonic war in Syria, testify to.an earthly power which 
is of the past; while her name, so intimately connected 
with the Bahd’i Cause, today is most closely associated 
with this great constructive movement for spiritual 
power and peace, the spiritual glad tidings of which 
were first sent forth to all the world from behind her 
prison gates. 

For some years prior to Bahd’u’ll4’s arrival, the 
fortress of Akka had been used as a prison and a place 
of exile to which the Sultan of Turkey sent his 
political opponents, and the deadly climate of that 
ferver-stricken rock slowly but surely accomplished 
the desired destruction of many of these unfortunate 
ones. - 7 

Here Baha'u'llah and his péople were thrust into 
two rooms of the barrack prison. With poor and 
insufficient food, and water not fit to drink, fever and 
sickness broke out among the believers. Their suffer- 
ings were most intense, yet through all they were 


24 

Spiritually in the greatest joy and peace, for they 
realized that only by ‘meeting the very worst of this 
world’s conditions. could Baha’u’llah relieve and change 
those conditions; while, as for themselves, they were 
only too happy and contented to share his sufferings. 

It was during this close confinement of Baha’wllah 
within the prison of Akka that he made his declaration 
to the world. This was accomplished by sending a 
series of epistles which he had written while in Adria- 
nople, to the rulers and potentates of the earth. In 
these missives he clearly states his mission, and he 
announces to all this latter-day call of the Lord, — 
the call of unity, harmony, and peace. 

Very soon the officials and officers of the city began 
to realize the greatness of Baha’u’ll4h, and some among 
them believed in him. His fame as a teacher spread ; 
and actuated by that veneration for wisdom, so peculiar 
to the Orient, many sought his presence to be awakened 
to those truths, the existence of which they previously 
had not realized. 

After two years of close confinement in prison, Baha- 


*‘u'llah was allowed to live in a house provided for 


him and his family within the fortification. His follow- 
ers entered into various occupations in the town and 
vicinity, and the material condition. of the community 
was greatly improved. | 

In the early days of the imprisonment of Baha’u’llah 


in Akka, when he was most closely guarded and with 


the greatest difficulty his communications were trans- 
mitted to those outside the prison, his followers often 
journeyed from Persia overland for months to obtain 


, 


25 
but a glimpse of him standing at his barred window, 
or to gaze at him from afar as he walked upon the 
parapet of the prison; and then they returned to their 
homes with renewed fervor and zeal to promulgate 
his Cause. Later, these pilgrims from various countries 
had access to him, and quickened by his power went 
forth to proclaim his Cause in the uttermost parts of 
the earth. 

Besides those who saw him personally, Baha’u’ll4h 
reached thousands in distant lands and satisfied their 
thirst for knowledge through his tablets, which were 
epistles of exhortation, advice and explanation, written 
in response to letters from believers and seekers. 

During the latter years of his ministry, Bahé’u’lléh 
spent much time in the country, in the vicinity of 
Akka, even visiting Haifa and not far distant Mt, 
Carmel. At the village of Bahji, situated on the plain 
of Akka, he departed this life in the month of May, 
1892. He lived forty years of hardship, imprisonment 
and exile, that the soul of the world might be 
quickened with the life of the spirit. The shrine of 
Baha’wilah at Bahji is greatly venerated by many 
pilgrims who yearly visit it from all parts of the world, 

With the manifestation of Bahdé’u’ll4h not only did 
the followers cease to be known as Babis, becoming 


- Baha’is in name, but in the deepest spiritual sense did 


they receive from Baha’wllah that soul-quickening 
touch which created within them the power to go 
forth to all the world, carrying the message of peace, 
attracting the people of all nations and religions, and 
fulfilling that which he sent them forth to accomplish. 


26 


Dating from the time of the declaration of Baha’u’- 
lah in the Garden of. Bl\ Ridvan, the Cause assumes a 


universal or \a world character; for from a study of 


his doctrines \it is understood that the teachings of 
Baha’a’llah are not limited to the needs of certain 
conditions and countries, nor to the oriental peoples. 


He comes, the one promised by all religions, for all — 


peoples under all conditions, both oriental and occi- 
dental. His teaching is universal; it is for the whole 
world. | 

During Baha’u’llah’s ministry his revelation was com- 
plete, yet his Cause was not explained nor established 
in the world in general. To this end, in his testa- 
ment, as well as in various parts of his teachings, he 
commanded his followers upon his departure to turn 
their faces toward his eldest. son ’Abb’s, now more 
widely known by his title ’Abdwu’l-Baha, the One whom 


he had chosen as their spiritual guide, « The Center ~ 


of The Covenant » to the people of the world, the 


expounder of his teachings, the one who would extablish. ~ 


this great movement and explain and demonstrate it 
before the world, — the one upon whose shoulders 
his mantle would fall. 


*ABDU’L-BAHA. 


"Abdw’l-Bahaé was born in Tihran, Persia, on the 
23d of May, 1844, the day upon which The Bab first 


declared his message. During all the trials and vicis- — 


situdes of the mission of Bahé’u’llah, ’Abdt’l-Baha was 
at his right hand promulgating his Cause and serving 


- J ny 


strated in his mission as the Center of the Bahi’f 


27 


his followers. As a mere lad in years ’Abdu’l-Bahd 
was the first to recognize Baha’u’llah as the Promis- 
ed One, and the first to voice the mighty message of 
the coming mission of the « Lord of the Ages ». 
"Abdw'l-Baha made but one claim for himself as to 
his spiritual station, that of service in the path of 
God. He signed himself « ’Abdt’l-Baha’ Abbas », which, 
being translated, is « Abbas the Servant of God ». 


His spiritual station was attested to in clear terms in 


the words of Baha’u’llah, and all of the divine power, 
glory and majesty ascribed to him therein he demon- 
Covenant. He was acknowledged by the Baha'is as 
their spiritual leader and the one to be emulated in the 
teaching of this great faith in the world. He, through his 
example, brought the spiritual life of Baha’w’llah within 
the reach of his followers, the Baha’is. He was the 
first fruit of the consummation of God’s latter-day 


_ promise to the world, and after Bahda’u’ll4h he was 
the center from which the light was radiated to the 
- world; therefore he in his mission lived and exempli- 


fied his title of « The Center of The Covenant ». 
’Abdu’l-Baha’s life was one of active service to hu- 

manity. There was no element in the daily life of this 

world too small to receive his attention. The great 


motive power manifesting through him was not of this 


world but was of God. He worked to serve God, 
yet by serving God he served mankind. From his 
early childhood until his sixty fourth year he was an 
exile and a prisoner, yet the light of his life and teach- 
ings reached far beyond the prison gates and pen- 


28 


etrated the distant corners of the earth. For forty 
years ’Abdu’l-Baha was a prisoner in the fortress of 
Akka, held there by the Sultan of Turkey for no 
other reason than that his teaching was bringing en- 
lightenment and freedom of thought to all who came 
within the radius of its power. With the fall of the 
old despotic regime of Turkish government and the 
establishment of a constitutional rule which occurred 
in the summer of 1908, ’Abdv’l-Baha was liberated from 
prison, and was then free to come and go as he will- 
ed. During the summer and fall of 1911 he visited — 
England and France, where he spent some months in 
teaching; and in 1912 he spent eight months in Amer- 
rica, traveling and teaching from coast to coast, visit- 
ing many cities and towns where he had friends, and 
where there were those to listen to his explanations 
of religious questions, seeking that vitalizing spiritual 
force which so characterized his presence. , 

Upon this tour, in both America and Europe, the 
pulpits of many Christian churches of various sects and 
cults, institutions of learning, and the platforms of 
philosophical and humanitarian movements of various 
types welcomed ’Abdt’l-Baha and his message of the 
oneness of the world of humanity. The people who 
heard him were rejoiced by the spirit which he ra- 
diated, and those who came within the field of his. 
spirituality and power were strengthened and inspired. 

"Abdti’l-Bah4 had the power of really penetrating 
the souls of men; of understanding the needs of each 
individual soul, and of ministering to them in the most 
beneficial manner. He was the spiritual physician who 


29 


treated humanity. Many beautiful and touching inci- 
dents are related in the Hast of the way in which, 
through long suffering and kindness, he won the 
hearts of those who, because of their prejudices, were 
formerly his enemies, Caring for the sick and protect- 
ing the oppressed formed a large part of his daily 
duties. One of the titles applied to sae in the Orient 
was « Father of the Poor ». 

’Abdu’l-Baha’s power was that of love. In going 
into his presence something within one’s soul seemed 
to respond to his soul, Thus a spiritual bond was 
formed which was most far-reaching, for it was of the 
nature of divine love and always remained with one. 
Through his life and example, he taught the people 
the life and the way of the Kingdom, He had a mes- 
sage for every one, and as one met and contacted 
with him in spirit, it was asifanew force were added 
to one’s nature. The power of the love of God was 
brought very close to those who came into spiritual 
contact with ’Abdt’l-Baha. 

"Abdu'l-Baha was in Palestine during all the years 
of the war, serving and relieving the sufferings and 
misery of the people brought about by this world 
calamity. At the close of the war, when the British 
army took possession of Palestine, it was possible again 
for people from many countries to visit ’Abdu’l-Baha. 
His fame as a counselor and an advisor became known 
among the officials of the English army of occupation, 
and many sought consultation with him, In April 
of 1920, the Knighthood of the British Empire was 


30 


conferred upon him by the government in recognition 
of his humanitarian services. ! 

On the 29th of November, 1921, ’Abdt’l-Baha passed 
quietly out from this world. Unknown to his friends 
and even to his family, he had made all plans for the 
guidance of the Cause and its continuance after his 
departure, and without any warning or apparent ill- 
ness, he quickly passed into the realm beyond. Great 
was the grief of many people, people in all parts of 
the world, people of different beliefs, who had visited 
him and had received spiritual help, and who upon leav-~ 
ing him had returned to their various homes to share 
with others the joy and assurance of his spiritual 
message and to follow in his path of service to God — 
and to humanity. 

His was the perfect life, and as the people contacted 
with him more and more, they found in him the center — 
of the spiritual light and consciousness of this new — 
day and age. [From that center flowed the regener- 
ative Baha'i spirit which made all things new, reestab- 
lishing religion, reviving faith in God, and uniting 
humanity in the one universal brotherhood of God’s 
Kingdom. 


THE GUARDIAN OF THE CAUSE. 


As Baha’u’llah provided a center for the solidarity 
and furtherance of the Cause after his departure, so 
*Abdt’l-Baha covenanted in his Will that after his 
passing there would be a continued and perpetuated 


\ iv ede h ‘re n 
Vite waa ei 
Niet tr 


31 


system with a center of guidance for the Cause, a 
Guardian. 

*Abdwt’l-Baha appointed his eldest grandson, Shoghi 
Effendi, to be the first of these Guardians, 

Shoghi Effendi descends on his mother’s side from 
Baha’wllah through ’Abdwt’l-Baha, and upon his father’s 
side from a collateral branch of the family of the 
Bab.* Upon him now devolves the duty of establish- 
ing the organization of the Cause according to the 
directions in the Will and Testament of ’Abdt’l-Baha. 

In the following paragraphs from: this Testament 
Shoghi Effendi’s mission is stated. 

O my loving friends / After the passing away of this 
wronged one, it is incumbent upon the Branches and 
Twigs of the Sacred Lote Tree (7. e. the relatives of the 
Bab and Bahwwillah), the Hands of the Cause of God 
and the loved ones.of the Abha Beauty, to turn unto 
Shoghi Effendi — the youthful Branch, branched from the 
two hallowed and sacred Lote Trees (Bab aud Bahd’w’llah) 
and the fruit grown from the union of the two offshoots 
of the Tree of Holiness, as he is the sign of God, the 
chosen branch, the Guardian of the Cause of God, he 
unto whom all the Branches, the Tnigs, the Hands of 
the Cause of God and His loved ones must turn. He 


is the expounder of the words of God, and after him 


will succeed the first-born of his lineal descendenis.... 
The sacred and youthful branch, the Guardian of 
the Cause of God, as well as the Universal Assembly 


* The Bab’s only child, a son, died in infancy. 


32 


(Baytu'l-’ Adl) to be wniversally elected and established, ure 
both under the care and protection of the Abha Beauty, 
under the- shelter and unerring guidance of His Holi- 
ness the Exalted One. May my life be offered up for 
them both! Whatsoever they decide is of God... 

O ye beloved of the Lord! It is incumbent upon the 
Guardian of the Cause of God to appoint in his own 
lifetime him that shall become his successor, that differ- 
ences may not arise after his passing, He that is ap- 
pointed must manifest in himself detachment from all 
worldly things, must be the essence of purity, must show 
in himself the fear of God, knowledge, wisdom and learn- 
ing. Thus, should the firsi-born of the Guardian of 
the Cause of God not manifest in himself the truth of 
the words, « The child is the secret essence of tts sire», 
that is, should he not inherit of the spiritwal within (the 
Guardian), and his glorious lineage not be matched with 
a goodly character, then must the Guardian of the Cause 
choose another branch to succeed him. 

The Hands of the Cause of God must elect from their 
onn number nine persons that shail at all times be oc- 
cupied in the important services of the work of the Guar- 
dian of the Cause of God. The election of these nine 
must be carried, either wnanimously or by majority, 
from the company of the Hands of the Cause of God, 
and these, whether unanimously or by a majority vote 
must give their assent to the choice of the one whom the 
Guardian of the Cause of God hath chosen as his swecessor, 
This assent must be given in suchnise that the assenting 
and dissenting voices may not be distinguished (i, e. by 
secret ballet), 


33 


Important among the Baha'i institutions mentioned 
in the writings of Baha’u'lld is that of the Baytu’l-’Adl 
(Spiritual Assembly), the duty of which will be the 
Service and direction of the Cause and its furtherance. 
The plan for the development and the founding of 
this assembly was left to ’Abdu’l-Baha, and in ’Abdw’l- 
Baha’s Testament is further unfolded the plan for this 
_ Spiritual institution, and it is left to the Guardian of 
the Cause to put this Baha'i organization into effect. 
The organization calls for two distinct bodies, funct- 


 jioning with the Guardian and upholding the divine 


ideals of this religion. 
Ist. The « Hands of the Cause of God ». 
2nd. The Spiritual Assemblies, 


The Hands of the Cause of God. 


In the Will of ’Abduw’l-Bahaé the duties of the Hands 
of the Cause of God are stated as follows: 

O friends! The Hands of the Cause of God must be 
nominated and appointed by the Guardian of the Cause 
of God.... The obligation of the Cause of God is to dif- 
fuse the divine fragrances, to edify the souls of men and 
to be, at all times and under .all circnmstancs, sancti- 
fied and detached from earthly things. They must mani- 
fest the fear of God by their conduct, their manners, 
their deeds and their words. 

This body of the Hands of the Cause of God is under 
the direction of the Guardian of the Cause of God. He 
muss continually urge them to strive and endeavor to the 


34 


utmost of their ablity to diffuse the sweet savors of God, and 
to guide all the people of the world, for it is the light to 
divine guidance that causeth all the wniverse to be il- 
lwmined. 


The Spiritual Assemblies. 


These are a series of Spiritual Assemblies, local and 
national with one international Assembly. The local 
Spiritual Assemblies in each Baha’i community, elected 
by the people, have charge of local Baha’i activities. 
The National Spiritual Assembly in each country is 
above the local assemblies, and has charge of the 
Baha’i activities in that land; while the Universal or 
International Spiritual Assembly is above the Nation- 
al Assemblies. The Guardian of the Cause is presi- — 
dent of this Universal Assembly, and to this body will 
be referred all general and far reaching matters and 
problems and the questions which will arise with the 
growth and development of the Bahai work, 

Of this Assembly organization ’Abdt’l-Baha writes 
in his testament: | 

And now concerning the Assembly (Baytw’l-’ Adl) which 
God hath ordained as the ‘source of all good and freed - 
from all error, it must be elected by universal suffrage, 
that is, by the believers, Its members must be manifes- 
tations of the fear of God, and day springs of knowledge 
and understanding ; must be steadfast in God’s faith, 
aud the well-wishers of all mankind. By this Assembly 
is meant the Universal Assembly ; that is, in each country 


35 


a secondary Assembly must be instituted, and these sec- 
ondary Assemblies must elect the members of the Uni- 
versal Assembly. 

Unto this body all things must be referred. It enacteth 
all ordinances and regulations that are not to be found 
in the explicit holy text. By this body all the difficult 
problems are to be resolved, and the Guardian of the 
Cause is its sacred head and the distinguished member, 
for life, of that body. Sould he not attend im person its 
deliberations, he must appoint one to represent him... 
This Assembly enacteth the laws and the executive en- 
forceth them. Te legislative body must reinforce the 
executive, the executive must aid and assist the legisla- 
tive body, so that, through the close union and har- 
moniy of these two forces, the foundation of fai. ness and 
justice may become firm aud strong, that all the regions 
of the world may become even as Paradise itself. 

Already Shoghi Effendi has inaugurated a system of 
- local and national assemblies, and the friends of the 
Cause are now looking toward his future work in the 
further development of these spiritual institutions, 
which are at the heart of the organization of the Cause, 

The distress of the Baha’is caused by the passing 
of their beloved Master, ’Abdt’l-Baha, is to some 
extent assuaged by the provision in his testament 
whereby they have an organization and a head to 
carry on his work. Shoghi Effendi at the time of the 
passing of ’Abdt’l]-Baha was but twenty-five years of 
age. He has the love, devotion and confidence of the 
Baha'is in all countries. In his decisions they see the 
greatest spiritual wisdom, and they are doing all in 


36 


their power to support him and aid him in his ~ 


great work, strong in the assurance that this is the 
Cause of God, and that its growth and spiritual vic- 
tory over the irreligion of the world, with its super- 
stition and misery, is assured and confirmed and cannot 
fail, under the guiding spirit of Shoghi Hffendi. 


THE BAHA’i WRITINGS. 


The collective writings of The B4b are known as 
« The Bayan ». These treat of the coming of Baha’u’- 
lah, and contain exhortations to the people, calling 
them to purify and to prepare themselves to meet the 
Promised One that they may be fitted to serve him. 
Bahdé’u’ll4h wrote many treatises in the form of 


books and epistles in which he demonstrates the one- _ 


ness of the spirit of all of the former religious teach- — 
ings, and treats also of his present teachings in their 
relation to the religions of the past. A number of 
these writings were in reply to special questions asked — 
by men of learning and were therefore written from — 
various points of thought: Musl’im, Jewish, Chris- 
tian, etc. . 

The writings of ’Abdt’l-Baha are many, and are 
chiefly in the form of letters (tablets) explanatory of 
the spirit and the teachings of Baha’u’llah. In Abdw’]- 
Baha’s life of service to humanity was his method 
of teaching, through which means he gave vigor and 
penetrative force to his words. His teaching, inclu- — 
ding many addresses made before groups of people — 


37 


and large audiences, much of which is reported and 
circulated in manuscript and printed form, consists 
of explanations given to various inquirers regarding 
the Cause and its doctrines, together with exhort- 
ations to the followers, and certain principles and truths 
the pursuance of which is conducive to the best sec- 
ular as well as spiritual welfare of mankind. 


THE KINGDOM OF GOD. 


The Baha’i teaching upon eternal life is the same as 
that held in the pure tenets of the former revelations, 


This divine life is the state of soul of spiritually quick- 
ened man. All souls exist as entities after the separ- 
ation from the material body. However, from the 


spiritual standpoint of the divine life and activity 
of the soul, this mere unawakened existence is not 
spiritual life. Only those souls who are awake to 
the knowledge of God can be said to be divinely 
awake and alive an to partake of the life eternal. 
This spiritual awakening is from God. It is His gift 
and greatest bounty to man, By virtue of the truth 
and spirit revealed to humanity through the prophets 
and Manifestations, man’s soul is awakened from the 
spiritual state of slumber of the world of nature, and 
in this quickened state, though in the world, yet he 
lives in a higher realm from which he receives divine 
strength and force. 

According to the Baha'i teaching, heaven and _ hell 
are conditions of the soul, The soul which lives in 
God and is alive to His truth is in that divine state 


38 


called heaven; while one not yet awakened to the 
glory of God, is in a state of darkness, or hell. The 
coming of the Kingdom of Heaven on earth has been 
the one theme of Christ and the prophets.: All have 
spoken of this epoch in different terminology, but in 
reality they all spoke of the one great age of divine ~ 
enlightenment, — a time when faith should replace 
unbelief, and when divine knowledge should replace 
ignorance and superstition. The Bahai Cause teaches 
that the world is now in the early dawn of that new 
day and age. 


SOCIAL REFORMS, LAWS AND ORDINANCES. 


In addition to the purely spiritual or religious 
teachings of Baha’u’llah, he advised certain changes in 
the manners and customs of people, through the ob- 
servance of which the world in general will be helped 
both materially and spiritually. Heexhortsthe Bah#vis — 
to be tolerant, and in no way to separate themselves 
from other people, nor to denounce those of other 
beliefs. All men are free to develop individually, but 
all are advised and exhorted to unite in faith and to 
lay aside the prejudices and superstitions of past ages. 
Warfare should be abolished, and international ques- — 
tions settled by arbitration. A universal language is 
urged as a means of bringing people together in unity, 
Legislation should be representative. The Baha'is 
should be peaceful and law-abiding citizens, Their 
thought should be humanitarian beiore all else. Faith — 


5 ith 
ty) o-oala (Mea 


39 


without works is not acceptable. Worship should be 
supplemented by a pure and useful life in the world. 
Men and women should marry. Asceticism is discour- 
aged. Monogamy is taught. Harshness and hatred 


are to be overcome by gentleness and love. Man 


should not use intoxicants asa beverage. Opium and 
kindred drug habits are denounced, as is also gam- 
bling. 

Baha’wll4h forbade mendicity, slavery, cruelty to 
animals, and many other abuses which our western 
civilization has already remedied, so it is hardly neces- 


sary here to mention them, The following of these 
ordinances is already producing its good effects in the 


many Baha’i centers throughout the world, and good 
fruits are coming therefrom. 


THE MASHRIQU’L-ADHKAR. 


Baha’willa4h taught that prayer and glorification of 
The Divinity, supplemented by a pure and useful life 
in this world, form the elements of true worship. 
Faith without works is not acceptable. Every man 


should have an occupation which conduces to the wel- 


fare of humanity, the diligent pursuance of which is 
in itself an act of worship. 

In this Cause there are teachers but no priesthood 
nor clergy apart from the laity, such as are now found 
in some of the former religious systems. Hach soul 
approaches God in prayer without sacerdotal interme- 
diary. 


40 


In the Baha'i teachings provision is made for temples 
of worship, about which are to center the spiritual 
and philanthropic activities of the Cause, and from 
which will be diffused the divine teachings of the re- 
ligion, tempered by the Baha'i spirit manifested through 
service to humanity. — 

As one reviews history he sees that every religion 
has had its temples or places of worship. In the epoch 
of the early Israelitish prophets the people led nomadic 
lives, going up into the mountains at stated times for 
their religious observances. Thus the open air altars 
on the mountains were the recognized centers of the 
religious life of the people. ! 

Later, while the Children of Israel were migrating 
from Egypt to the Holy Land, the tabernacle occupied 
the central position in their encampment, and subse- 
quently, in their capital city, Jerusalem, the temple of 
the Lord crowned the highest hill and was the center 
of the intellectual, material, and religious life of the 
pecple. 

Still later, in the typical Christian city of long ago, 
the cathedral was the great central edifice about which 
the other buildings of the city, religious and secular, 
were grouped. As the religious life of the people of 
this epoch was all important, this principle was express- 
ed in the architectural development of their cities, 

The temple of each religion and civilization is always 
found to be architecturaly the focal point of the city. 
The acropolii of the Greek cities, upon the summits 
of which were temples, the forums of the Roman cit- 
ies with their many temples, the mosques of the 


41 


Muslim cities, the fire altars of the Zoroastrians, the 
pagodas of the Buddhists, and the temples of the 
Hindus, — all testify that each religion has been 
creative of its own art and civilization in the evo- 
lution of the epochal temple. 
In times past true religion has been the chief mo- 
tive force for advancement, learning and culture, The 
Baha’is now anticipate the day when great universal 
temples for the worship of God will be built, as a 
result of the spiritual quickening of the people, which 
will foster and further all phases of this new age of 
humanity. | 

The Mashriqu’l-Adhkar, which translated from the 
Persian literally means « The dawning point of the 
mentionings of God, » is the Baha’i temple of worship 


and service to humanity. It consists of a central 


building for worship, the temple proper, surrounded by 


- schools, hospitals and hospices, homes and asylums for | 


the orphan, for the incurable and for the aged, and 
also of colleges and a university. The temple of the 
Mashriqu’l-Adhkar is for reading, meditation and prayer. 
It is essentially a place for worship, for drawing near in 
spirit to God. Thusitwill be a center ofspiritual power 
and attraction exerting a divine influence in the world. 
Its many institutions are for the practical, moral 
and physical service to humanity. The Bahda’is ap- 
preciate that man should glorify God in deed as well 
as by word of mouth, therefore this principle is em- 
bodied in its fullest empression in their temples. 
Some years ago the first large Mashriqu’il-Adhkar 
was built in the city of aoe iio in Oriental Russia, 


42 


where there is a large following of the Baha’i Move- — 
ment, and where the Russian government, both under 
the old regime and that of the present, has been 
friendly to the Cause. First, the temple proper was 
erected, an imposing structure in the Persian-Indian 
style of architecture, with its great portal facing in 
the direction of the Holy Land; then a school was 
founded, and a hospice; and now other institutional 
buildings are being added, as the necessary ways and 
means are available, 

For some time the friends of the Baha’i Cause have 
united in establishing a Mashriqu’l-Adhkar in America, 
Contributions were received from the far parts of the 
world, sent by persons of different countries, races and 
religions, for the building of this great universal temple 
in which peoples of every race and of all religions 
might find a welcome, and worship there in spirit 
and in deeds. A very beautiful site was acquired in 
the town of Wilmette just north of the city of 
Chicago, where the foundation and the lower story of 
this edifice has already been built. Although only 
partly constructed, the building is now used for re- 
ligious activities, It is hoped that the superstructure 
of this temple, together with its surrounding institu- 
tions will soon be built, so that in its completed form 
this Mashriqu’il- Adhkdér will stand forth as an ensign 
calling the attention of the world, and attracting to 
its fold all those who seek the great universal spirit 
of God's Cause 

Of this temple, said Abdt’] Bahd: When these institu- 
tious, college, hospital, hospice and establishments for 





43 


the incurables, university for the studiy of higher sciences 

and giving post-graduate courses, and other philantropic 
buildings are built, its doors will hopened to all .the 
nations and religions. There will be absolutely no line 
of demarcation drawn, Its charities will be dispensed 
irrespective of color or race. Its gates nill be flung wide 
open to mankind ; prejudice toward none, love for all. 
The central building will be devoted to the purpose of 
prayer and worhip. Thus, for the first time, religion will ° 
become harmonized with science, and science will be the 
handmaid of religion, both showering their material and 
spiritual gifts on all humanity. 


EDUCATION. 


Through a broad and liberal education along scien- 
tific, material and intellectuai lines, balanced by a high 
knowledge of man’s moral and spiritual duties and re- 
lation to God, the Baha’is believe that the superstitions | 
of the past will disappear and with them the prejudice 
and ignorance which have always made for man’s lim- 
itation. The Bahai Cause stands strongly for the 
freedom and educatian of woman, even going so ar 
as to teach that it is more necessary for parents to 
educate their girls than their boys. Women being the 
mothers and the early teachers of the children of the 
race, it is more necessary that they be educated then 
men. In the Orient the condition of the Bahé’i women 
is for superior to that of the women in general in 
those countries. This is one of the clear demonstra- 


44, 


tions of the awakening of these peoples through the 
spirit of this Cause, and their freedom from their 
former religious superstitions which denied educa- 
tional advantages to women. Particularly in the 
Musl’im countries are the women denied culture. 
and education by the established rule of theology; 
but now through the dawn of this new day and age 
with its new consciousness all these limitations of the 
‘ past are disappearing betore the light of the truth of 
God. | 


WORLD PEACE. 


Religious differences have been. one of the chief 
causes Of warfare while religious sympathy and under- 
standing have always made for peace and prosperity. 
Prior to the beginning of the Baha'i Oause, little or 
nothing was being generally taught or written about 
peace, arbitration, universal language, snffrage nor 
other universal propositions, During the past three- 
quarters of a century, however, the spirit of the uni- 
versal call of this Cause has gone forth, and gradually, 
and through much travail and suffering, the world has 
awakened to the necessity for all of these institutions 
for which the Baha'i Cause stands. Now the most 
enlightened people are realizing that lack of spiritual 
or true religious understanding, with the accompaning 
lack of moral perception, is the real cause of our human ~ 
ills and the cataclysmic conditions through which the 
world is now passing. , 





45 


While Bahd’ullth’s teaching was far ahead of the 
thought of the world of his day, the world of to 
day is realizing more and more the value of that 


teaching. The supply and demand are now meeting, 


from which better conditions will result. 

The Baha’is believe in a federation of all nations, 
both large and small, and the establishment of a world 
parliament for the judicial settlement of international 
dispute, In treating of this matter of peace between 
the nations, said ’Abdut’l-Baha : 

A tribunal will be under the power of God, and under 
the protection of all men. Hach one must obey the deci- 
sions of this tribunal, in order to arrange the difficul- 
ties of every nation. 

About fifty years ago in the Book of Abdas, Bah@wllah | 


commanded the people to establish universal peace and 


summoned all the nations to the divine banquet of inter- 
national arbitration so that the question of boundaries, 
of national honor and property, and vital interests be- 
tween nations might be decided by an international arbi- 
tral court of justice, | 

Remember these precepts were given.more than half a 
century ago. .... Bahd'w'llah proclaimed them to all the 
sovereigns of the world. They are the spirit of this age; 
the light of this age; they are the well-being of this age. 


46 


SCIENCE AND RELIGION. 


The Baha'i Teachings maintain that there can be no 
disagreement between true science and the pure truths 
of religion. The so-called disagreements between ad- 
vancing science and religion in reality have been dis- 
agreements between material truths and theological 
institutions and imaginations; for in all ages it has 
been these superstitions of the people which have held 
back the progress of the world of science and advan- 
cement, and these theological superstitions are in rea- 
lity the very antithesis of true religion. 

Science deals with the reality of the creation upon 
the human or natural planes of existence; whereas 
religion, in its purest sense, has to do with the work- — 
ing of the spiritual or divine laws which govern the 
divine or the higher life of man. Throughout the 
entire universe there is, in reality, harmony. While 
different laws work upon the various planes of crea- 
tion, mineral, vegetable, animal, human and divine, 
to the scientist, with an all-around quickened and 
spiritually developed vision, there is no controversy 
nor contradiction. Religion in its purity conforms 
with science. 2 | 

The imaginations and superstitions of the religious — 
systems of the past are against common sense and 
science, for these are but the thoughts of men of the 
ages, The universal basic truths of religion, upon the © 
contrary, accord with science. When men understand 


47 


the true principles of religion, no conflict will be 
found between them and the material sciences. 


EVOLUTION OF MANN. 


According to the Baha'i Teachings spirit or life torce 
is of five kinds: vegetable, animal, human, the divinely 
spiritual life of the sould and the infinite unlimited Spirit 
of God, Man, from the begining was created man, a species 
apart and above the vegetable and animal conditions, 
even as the vegetable and animal are above the min- 
eral, Through the spiritual influence of the Manifes- 
tations of God’s Word, or the prophets, man becomes 
characterized by the divinely spiritual qualities, and 
adds to his human nature the spiritual nature, or the 
life eternal. 

The Bahd@'is see true religion itself as a scientific 
fact. T’o them the true philosophy of religion is the 
knowledge of the science of the higher spiritual laws 
of that plane of being known as the Kingdom of God, 
which is contained in all religions in their purity. 
Through the divine missions of the Manifestations or 
mouthpieces of God, the working of the divine laws 
and a knowledge thereof, humanity arises from the 
state of spiritual ignorance which characterizes the 
so-called « natural » or savage man, and becomes 
quickened by a babtism of the higher life. Thus, — 
through a knowledge of the basic principles of reli- 
gion, and through the wisdom which the living spirit 


48 


of religion instills into the soul, the truly religious man ~ 
is freed from the thraldom of ignorance and supersti- 
tion, which imprisons the soul, and he finds ample 
opportunity and scope for the development of the 
highest and noblest virtues peculiar to that plane of 
being, known as the Kingdom of God. 


ORIENTAL-OCCIDENTAL UNITY. 


The Orient can truly be said to be the parent of 
the human race. From her heart went forth those 
great racial wave movements which have peopled the 
earth. In her mountain fastnesses the prophets com- 
muned with God and received His life-giving truth 
(which has been the inspiration of all mankind), and 
in her valleys and upon her plains civilization had its — 
dawn. HA 

The Occident can with equal truth be said to be 
the offspring or child of the Orient. Both materially 
and spiritually the Occident has received its physical 
life and its religious inspiration from the Orient, 
the fruit of which is the present occidental civili- 
zation. a 

During many centuries the peoples of the Hast and 
those of the West have been separated by barriers, 
racial, religious, geographic and political. So complete 
has been this segregation that these two halves of 
humanity have developed along different lines of 
thought, manners and customs, distinct and foreign to 
each other, 3 


49 


Now, in these latter days, through the breaking 
down of the former material barriers of distance and 
facilitating communication, the oriental and occidental 
peoples are being forced one upon the other. Through 


- international relations, the increase of foreign com- 


i, merce, travel and mingling of people, the Orientals 


- and Occidentals are daily coming into closer relations 


upon the material plane of life. 
That which will unite in one common world con- 


sciousness these two halves of the human world is 
the confidence, trust, and mutual affinity which the 
spirit of the Baha'i faith is creating between the East 


and the West. Through the establishment of such 


practical institutions of service as will demonstrate 


_ this spiritual unity, the greatest material and spiritual 


benefit to all humanity will result. Springing from 


this spiritual foundation will be all of those religious, 
educational and social activities for which the Baha'i 


Cause stands, and which will eventually unite in one 


civilization all the peoples of the world. 


Union between the Hast and West can only be 


i accomplished upon a spiritual foundation, As the Oc- 


cident and the Orient meet on a common ground of 


religious affinity then an intellectual and social unity 


in all of its forms, with all of its institutions, will 


result, 
In the coming epoch of religious, racial and national 


it unity, for which the Baha'i Cause is paving the way, 


_ there willbe no question of supremacy of one people 
over an other. All peoples will be members of one 


_ harmonious world-family, each working to serve, pro- 


50 


tect and help the other, Under this cooperative order, 
which is the order of God’s Kingdom, the highest civic 
and national institutions will be evolved, and the — 
masses of the people will attain to a state of spiritual — 
and social development. Thus humanity will attain 
to a state of civilization and advancement, the great- 
ness of which no one can now form any conception. 


THE ECONOMIC QUESTION. 


The Baha'i Cause teaches cooperation in all affairs, 
Through working together for the good of the mass 
rather than for the aggrandisement of the individual, 
the Baha’is anticipate that national and economic 
affairs will be so regulated that comparatively little 


misery will exist in the world, There will not be the ~ 


extremes of wealth and poverty which now exist, and 
all the people, both rich and poor will be better off. 
Through the stable financial conditions which co- 
operation between capital and labor will bring about, 
— cooperation for the best good of all concerned — 
the laborer will be assured of a livlihood and will be 
enabled to get the best out of life; and, upon the other © 
hand, the capitalist will be less on the defensive and 
less burdened than he is now. Because of the cooper- 
ation of all classes, the wealthy will occupy them- 
selves more with matters pertaining to the general 
welfare of the people, rather than seeking mainly their 
own individual enjoyment. vs 
As people come into the spirit of the Baha’i teaching | 


ect ed ee, 
SSeS 


51 


and see the virtue of cooperation and carry out this 


_ principle, the great economic problems which now 


threaten the world with dire calamities will disappear 
and give place to institutions for the highest good of 
mankind. The Baha'is believe that eventually through 


the divine consciousness of the religion of God, the 


whole world will recognize the power of this spirit- 
ual principle of cooperation, and will apply it in 
matters of every day life: they will solve life’s mighty 


economic problem in all its details and establish harm- 


ony, happiness and plenty. 


THE METHOD OF TEACHING. 


The Baha'i teachings are given without money and 
without price. Teachers are usually self-supporting, 
giving their time and services, the recompense for 
which is the joy and satisfaction of serving in the 
Cause of Truth. In some instances persons of means 
have been known to provide traveling and living 
expenses, enabling certain speakers and teachers for a 
time to extend the field of their labors. The Assem- . 


blies of Bahd’is appropriate funds for teachers who 


need assistance to enable them to travel to meet their 
audiences. 
Teaching consists of first living the principles of 


_the Cause in one’s inner life, and then speaking to 


others. Unless a teacher lives the life of which he 
preaches, his words will have no effect upon the hearts 
of others. 


09 OUR) SER Ria ee ee ee he 
Li tae RY AB MEL tic. tf 

ELy: | NL Cake 

KEAN . Ch Pane, 


52 


All Bah4’is are servants of the Cause, and promul- of 


gate the teachings, each in his own sphere, each work- 
- ing according to his ability. Some are able to go about 


through the world teaching and preaching, while others — : 


carry on their religious work in conjunction with their 
material affairs. The Baha’is in no way form a close 


sect or cult. They do not separate themselves from — 


other people. They work ever outward and in the 


world where they are, ever seeking to diffuse spiritual 
knowledge and to serve humanity. 

In the following words ’Abdw’l-Baha instructs teach- 
ers : 


independent, his spirit attracted, his thought at peace, 


his resolution firm, his LRAT y exalted and in the 


love of God a shining torch. 


The intention of the teacher must be pure, his heart — 


Should he become as such, his sanctified breath will ru 


ever affect the rock ; otherwise there wili be no result what- 


soever, As long as a soul is not perfected, how can he ef- ak 


face the defects of others ? 
Unless he is detached from aughi else save God, ai 
can he teach severance to others ? 


THE BAHA’l ORGANIZATION IN AMERICA. 


The Baha’i organization in America is similar to that 


of the Cause in other countries. In the city or com- \ 


munity where there are nine or more Baha’is, a local ay 
Spiritual Assembly is formed. The duties of this bo 3 


sembly are to arrange for the meetings of the Bahd'is — 





53 


and for teaching the divine principles of the religion 
and proclaiming its message. The details of this 
and other works such as: The building of the 


; _ Mashriquw’il-Adhkar, the education of children, caring 
_ for the poor and the sick, and other activities, are in 
the hands of the various special committees appointed 


by the Spiritual Assembly. 

Hach year, usually at the close of the Feast of | 
Ridvan, commemorative of the declaration of Bahda’u’- 
Nah at Baghdad, a general Baha’i convention is held, 
the delegates to which are sent from the local assem- 


_ blies. These delegates assembled in convention elect 
the National Spiritual Assembly, a body consisting of 


nine members that manages the general affairs of the 


Cause int he country. Their term of office is one year, 
‘Their function, which is of general or national impor- 


tance, is legislative while the work is done through 


- executive committees which handle the business of the 


Cause, such as: the teaching of the Cause, the build- 
ing of the Mashriqu’il-Adhar, the publication of Baha'i 


_ literature, education of children, the placing of Baha’i 


books in public libraries, the amassing of the archives 


of the Cause, ete. 


Contributions are voluntary, and ‘are usually offered 
through the local assemblies. These assemblies make 
appropriations which are sent toanational fund used 


for the various activities at the direction of the Na- 
tional Spiritual Assembly. 


aN 
Bh 


54 


GROWTH OF THE MOVEMENT 


The Movement under the Bab was practically con- 
fined to the Islamic countries. During the ministry 
of Baha’u'll4h the message was taken to various other 
countries of the Orient, but later, under the ministra- 
tion of ’Abdt’l-Baha, it spread around the world. There 
are not only centers of Baha’i teaching in China, Japan, 
Burma, India, Persia, Turkistan, Caucasia, the Turkish 
countries, Egypt, and other oriental lands, but there are 
also Baha’i centers in France, Germany, England, Italy 
and other parts of Europe, and throughout the United 
States and Canada, South Africa, South America, Au- 
stralia and New Zealand. This growth has been a 
comparatively slow but a steady one. It is not limited 
by religious or racial conditions, This is proven . by 
the many heterogeneous elements which this Cause is 
assimilating and fusing into one element, the universal 
world type of man. 

The universality of the principles of truth which the 
Baha'i Cause is teaching is already clearly demon- 
strated by the fact that they appeal to people of 
all religions, races, and nationalities. When a soul 
is touched by the Baha’i spirit, he becomes a citizen / 
of the world, freed from the limitations of his former — 
local environment. His social and religious prejudices 
inherited from forebears and environment are changed ~ 
into a desire to do something toward world brother- 
hood through tangible service to his fellow-men. In 
the Bahd’i meetings, notably those in the Orient, 


55 


one sees Christians, Jews, Musl’ims, Zoroastrians, © 
Hindus and Buddhists, mingling as brothers and 
eating at the same tables, It has been the writer’s 
privilege to travel extensively and to attend many 
such reunions. He has spent much time in the oriental 
countries and has witnessed the spiritual blending of 
the Orient and Occident, which process is being brought 
-aboutby the love and devotion of the Bahda’is, one for 
another. These people are really demonstrating the 


power of divine love, which is so powerful as to 


overcome all religious and racial antipathy, and produce - 
real brotherhood and peace. 


SX 














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59 


Catalog of Bahai Literature 


Writings of Baha’u’llah 


Hidden Words, the essence of the Sees of all the ate ae 
Paper covers . : : St uel 
In leathery, . ; sellin 04,9: 


‘The Book of Ravdrance: (Tablet of (any eculaiiine the 


oneness of all the Prophets and their cote ranat as the 
expression of the Will of God >... . $ 1.50 


Tablets of Baha’u’llah, (Tarazat, The World, aarages of 
Paradise, Tajall’iyat, Glad Tidings, Ishragat), social and 
Spiritual principles of the new age. : By ta Pe 48, 


Seven Valleys, the stages er OY travelers on the path of 
spiritual knowledge : ; 


Writings of ’Abda’l-Baha 
Promulgation of Universal Peace, public addresses delivered 
throughout the United States in 1912, Volume One . . & 2.50 


The Wisdom of ’Abda’l-Baha, a brief but oes a cia 
of his omnes: ie tig covers 


In cloth . ; 3 1.00 
Some Atawered Onestiony: an aeebutioi of eiduaimental 
spiritual and philosophic problems , ; . $ 2.00 


Tablets of ’Abda’l-Baha, intimate letters written in arent) to 
questions addressed by individuals and groups. : A ie BY fa 
Mysterious Forces of Civilization, a work addressed to the 
people of Persia nearly fore ara ago to show them the 
way to true progress. ; ae ae OL 


_ Divine Philosophy, selected ee delivered in Paris on 


the eve of the Great War 


 *Abda’l-Baha in London, a record of public Od Bavate " g 


addresses delivered in 1911. 


*Abdu’l-Baha in New York, Boitaining fooled ay ae 
delivered at Columbia University and various churches and 
public meetings in 1912 : Ehhants 3h Sue eo 


60 


Tablet to the Committee on Peace, The Hague, a letter 
written in 1917 to reveal the foundations of Rate. 


DL MEERAE UMA KE ryitnc ti iid” MW oe Nm ate 
4 Sih ia so Me ( DANS : i ‘ Wie rh i 
2 } Re OTA Tas 


as 


peace. Me ais AF ce 
Wisdom Talks of VAbda’l Baha, coed addresses 0 on yn spiritual 
) ene scientific subjects... ye 
Compilations 


Baha'i Scriptures, . p : : ‘ t ; - $ 5.00 | 


Books about the Baha’i Movement 


The Baha’i Proofs, by Mirza Abul Fazl Gulpaygan . : § 1.50 i ; 


The Brilliant Proof, by Mirza Abul Fazl Gulpaygan . ~$ .29- a 
Baha’u’llah and the New Era, by J. E. Esslemont. ‘ a OO it 


Baha’u’llah and His Message, by J. E. Esslemont. . .$ .20 © 


The Oriental Rose, by Mary Hanford Ford, . . . .§ 80 


Unity Triumphant, by Elizabeth Herrick, p } - $1.00" ne 


sea ea The Modern Social Religion, by Horace Holley, . $ 250 
Baha’i: The Spiril of the Age, by Horace Holley. . .@ 250 
The Beaten of Baha’u’llah, by Isabella D. Brittingham .§ .15 ~ 


A Series of twelve articles introductory to the study of The 
Baha’i Teachings, by Charles Mason Remey. 


192 pages - bound in Cloth. . .  . Pa OUI ¢ 0.50 Vue 


IO CODLES ia aia , a ee L 


The Universal Gonatiousught Of The Baha'i ‘Revelation, by 
Charles Mason Remey. 


60 pages - ata ah board covers . é 4 ; 
30 copies ; a : ‘ ; ; A 
100 copies . 16.0 








These book can be purchased from the 


Baha’i Publishing Committee 


P. O. Box 148 Grand Central Station 
New York, N. Y., U. S. A. 











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Co ae 


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$ 0112 077672183 


